ASCETICISM is the exercise of the facul ties in moral and religious practices, the applica tion of Saint Paul's comparison between an athlete's and a Christian's life (1 Cor. ix, 24, 27). It is negative, when the object of this exercise is to avoid evil, to curb vicious ten dencies, moderate excessive passion, and deny the soul and body any indulgence which might become inordinate or unlawful, and whenever it implies active measures against such dis orders as gluttony, sloth, anger, pride and lust, by abstinence, fasting, watching, self-restraint, modesty and habits conducive to continence. It is positive, when its object is the exercise or training in the virtues which perfect life, and the cultivation of the means most efficacious for this end, such as devout reading, especially of the scripture, meditation, prayer, examination of conscience, exertion and sacrifice for the good of others, zealous promotion of good enterprises ; in a word, anything that can help one to do what is best, constantly, unhesitat ingly and with facility. This is the aim of all true asceticism, whether based on the principles of natural or of positive and revealed law. This aim, as well as many of the means above enumerated, is found to some extent in Pagan and Jewish, as well as in Christian asceticism. The latter employs additional means of. incul cating and developing the habit of virtue, such particular the sacramental system of the Church. Asceticism has some part in every rightly regulated life, even in one based on purely ethical principles; but in Christian life it is most systematic and far-reaching. The whole Christian economy depends on self-denial and the active pursuit of virtue according to fixed principles. Every sincere Christian is,
accordingly, an ascetic; some are professedly so, men and women, whether in the conventual cloister or domestic circle, who strive to acquire by daily practice habits of virtue, and to ad vance in holiness. Naturally counsel and di rection are needed in a matter so difficult, and it is for want of due attention to these that as ceticism is often misunderstood, and is re garded by some as grotesque, a shield for cer tain excesses and extravagances, associated often with the external observances of com munities like the Essenes, with the singularities of some hermits and anchorites, the frenzy of 'fanatics like the Flagellants, the exclusiveness of the Brahmins, the ablutions of the Moham medan, the dream of men like those composing the Brook Farm Community. To appreciate asceticism in its normal exercise, one must study it in the examples of men and women noted for its exercise, or in the books whose guidance they followed, in works of the great ascetical and sermon writers, but chiefly in scripture, and in the life of Christ and of per sohs distinguished for holiness.
Bibliography.— Bentham, J., 'History of Morals and Legislation' (Chap. I) ; Frazer, J. G., The Golden Bough' (1900) ; Green, T. H., 'Prolegomena to Ethics> (Chap. V 1883) ,• Harrison, J. E., 'Prolegomena to Study of Greek Religion' (1905) ; Hastings, 'Encyclo pedia of Religion and Ethics' (gives a re markably complete treatment of this topic) ; Moore, 'Greek and Roman Ascetic Tendencies> (Boston 1912) ; Tylor, E. B., 'Primitive Cul ture> (1908) ; Zoeckel, 0., 'Askese and Moencthum' (1897).